1 Corinthians 10:17

Contextual Overview

¹⁵ You are intelligent people. Judge for yourselves the truth of what I say now. ¹⁵ I speak as to sensible men; judge for yourselves what I say. ¹⁵ I speake as vnto them which have discrecion Iudge ye what I saye. ¹⁵ I speak as to wise men. Judge what I say. ¹⁵ I am talking to sensible people. Decide for yourselves what I am saying.1 Corinthians 8:1;">[xr] ¹⁵ I speak as to wise people; you then, judge what I say. ¹⁵ I am speaking to you as to reasonable people; judge for yourselves what I say. ¹⁵ I speak as to wise men; you judge what I say. ¹⁵ I speak as to wise men; judge ye what I say. ¹⁵ I speak as to sensible people; judge for yourselves what I say.

Bible Verse Review
  from Treasury of Scripure Knowledge

we being: 1 Corinthians 12:12, 1 Corinthians 12:27, Romans 12:5, Galatians 3:26-28, Ephesians 1:22, Ephesians 1:23, Ephesians 2:15, Ephesians 2:16, Ephesians 3:6, Ephesians 4:12, Ephesians 4:13, Ephesians 4:25, Colossians 2:19, Colossians 3:11, Colossians 3:15

that: 1 Corinthians 10:3, 1 Corinthians 10:4, 1 Corinthians 10:21, 1 Corinthians 11:26-28

Reciprocal: Matthew 26:26 - and brake Mark 14:22 - as John 6:48 - General Acts 2:42 - in breaking 1 Corinthians 5:7 - ye may 1 Corinthians 11:24 - this Ephesians 4:4 - one body Hebrews 3:1 - partakers Hebrews 3:14 - we are Hebrews 13:10 - an altar

Cross-References

Genesis 34:2
And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her.

Genesis 34:2
And Shechem the son of Hamor the Hivite, the prince of the land, saw her; And he took her, and lay with her, and humbled her.

Genesis 34:2
When Shechem son of Hamor the Hivite, the ruler of the land, saw her, he took her and forced her to have sexual relations with him.

Genesis 34:2
When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, and sexually assaulted her.

Genesis 34:2
And when Shechem, the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Genesis 34:2
Shechem the son of Hamor the Hivite, the prince of the land, saw her. He took her, lay with her, and humbled her.

Genesis 34:2
When Shechem the son of Hamor the Hivite, prince (sheik) of the land, saw her, he kidnapped her and lay [intimately] with her by force [humbling and offending her].

Genesis 34:2
And whanne Sichem, the sone of Emor Euey, the prince of that lond, hadde seyn hir, he louede hir, and rauyschide, and sclepte with hir, and oppresside the virgyn bi violence.

Genesis 34:2
and Shechem, son of Hamor the Hivite, a prince of the land, seeth her, and taketh her, and lieth with her, and humbleth her;

Genesis 34:2
When Shechem son of Hamor the Hivite, the prince of the region, saw her, he took her and lay with her by force.

Gill's Notes on the Bible

For we being many, are one bread and one body,.... The several members of the church of Christ; particular believers are indeed many, considered in themselves, in their own persons; yet by virtue of their union to Christ, which is manifested by their communion with him, they are one bread with him, the bread of life, and one body with his, signified by the bread; they are of one and the same mass and lump, they are incorporated together, they are flesh of his flesh, and one spirit with him: or they are one bread and body among themselves; as bread consists of many grains of corn which have been ground and kneaded together, and make up one loaf; and as the members of an human body are many, and make up one body; so believers, though they are many, yet are one body, of which Christ is the head; one in union with him and one another, and one in their communion together at the Lord's table; and so the Syriac, Arabic, and Ethiopic versions read, "as therefore the bread is one, so we all are one body"; having communion with Christ and one another:

for we are all partakers of that one bread; in the supper, which is all of the same nature and kind, and is a symbol of the body of Christ, and our fellowship with him and each other. The application designed is this, that as believers, by partaking of the same bread, appear to be the same body, and of the same mass and lump with one another; so such as eat things sacrificed unto idols, appear to be of the same mass and lump with Heathen idolaters: Dr. Lightfoot has very pertinently produced some passages out of Maimonides, concerning mixing, associating, or communion of neighbours in courts on sabbath eves, that so they may enter into each other's houses on the sabbath day, for the illustration of this passage; of which mixing the Jews have a whole treatise in their Misna and Talmud, which they call Erubin; and of which they say h

"but how is this mixture or association? it is thus, they mix together, במאכל אחד, "in one food", which they prepare on the eve of the sabbath; and it is as if they should say, for we are all mixed together, and have all one food; nor does anyone of us divide the right from his neighbour--they do not mix in courts, but בפת שלימה "with a whole loaf" only; though the mass or lump baked may be the quantity of a "seah", yet if it is broken, they do not associate with it; but if it is whole, though it be but the value of a farthing, they mix with it--how do they mix or associate together in the courts? they collect

הלה אחת שלימה, "one whole cake", out of every house, and put all in one vessel, in one of the houses of the court--and the whole association being gathered together, blesses the Lord--and eats:''

upon which the above learned writer observes, that if it were customary among the Israelites, to join together in one political or economical body, by the eating of many loaves collected from this, and that, and the other man; we are much more associated together into one body, by eating one and the same bread, appointed us by our Saviour.

h Maimon. Hilch. Erubin, c. 1. sect. 6, 8, 16.

Barnes' Notes on the Bible

For we - We Christians. “Being many.” Greek “The many” (οἱ πολλοί hoi polloi). This idea is not, as our translation would seem to indicate, that Christians were numerous, but that “all” (for οἱ πολλοί hoi polloi is here evidently used in the sense of παντες pantes, “all”) were united, and constituted one society.

Are one bread - One loaf; one cake. That is, we are united, or are one. There is evident allusion here to the fact that the loaf or cake was composed of many separate grains of wheat, or portions of flour united in one; or, that as one loaf was broken and partaken by all, it was implied that they were all one. We are all one society; united as one, and for the same object. Our partaking of the same bread is an emblem of the fact that we are one. In almost all nations the act of eating together has been regarded as a symbol of unity or friendship.

And one body - One society; united together.

For we are all partakers ... - And we thus show publicly that we are united, and belong to the same great family. The argument is, that if we partake of the feasts in honor of idols with their worshippers, we shall thus show that we are a part of their society.

Clarke's Notes on the Bible

Verse 17. For we, being many, are one bread — The original would be better translated thus: Because there is one bread, or loaf; we, who are many, are one body. As only one loaf was used at the passover, and those who partook of it were considered to be one religious body; so we who partake of the eucharistical bread and wine, in commemoration of the sacrificial death of Christ, are one spiritual society, because we are all made partakers of that one Christ whose blood was shed for us to make an atonement for our sins; as the blood of the paschal lamb was shed and sprinkled in reference to this of which it was the type.